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Now of the wondres that he doth I can speke largely, but I wol telle only that that is most marveyllous; and first I schalle make mencioun of the oracle. Ther ben manye oracles amonges Grekes and manye amonges Egyptyens, and some in Libye, and also manye in Asye. But thise oracles speken not withouten prestes or prophetes; but that oon meveth be himself and be himself acomplischeth his fercastinge, wher of the maner is right so. Whan heis in wille for to make predicatioun, atte firste he meveth on his thron, and thanne anon the prestes beren him up; but if thei ne beren him not up, he sweteth and meveth ever the more. And whyls thei carryen him on here scholdres, he dryveth hem, tornynge hem in alle weyes and lepynge fro that oon to that other. And atte last the Chefe Preste meteth him and axeth him of alle manere thinges; and gif he wole not that a thyng ben don, he draweth him backwardes; but if he commende a thyng, he dryveth his bereres forwardes right as he were dryvinge a charre.At Heliopolis, Jupiter Heliopolitanus, who had absorbed “Apollo,” gave oracles in much the same way (Macrobius, Saturn, 1, 28. 13sgq.). So also did Ammon at his great Libyan shrine (Siwa); the description of the procedure when Alexander consulted it (Diodorus, 17, 50-51), somewhat blind in itself, is clear in the light of these parallels. The ikon of the Virgin at Phaneromene, Salamis, is credited with similar owers to-day (Capps), and for a parallel in modern Sierra eone, see Frazer, Folklore, iii, p. 323. . So assemblen thei the predicatiounes, and withouten this don thei no thing, ne solempne ne lewede. And he speketh of the yeer and the sesouns ther of, ye, whan thei ne axe not; and he speketh of the Tokene, whan it schal gon that iorney aforseyde.
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And I schalle seye you an other wonder that he wroghte in min owene presence. Whan the prestes wolde beren him up and carryen him, he lafte hem doun on the erthe and fleighe in the eyr al be him self.
